In the third sequence [of shofar blasts], a sound [of the Terua of the TaShRaT sequence] emerges [from the mouth of the shofar-blower ] and ascends. It cleaves all firmaments [and passes forcefully through all external forces that try to block its ascent] and mercy is aroused [in the secret of "Elokim/judgment has ascended with the blast" (Ps. 47:6)]. And that sound reaches Jacob's head. Jacob wakes up [from his slumber] and sees Abraham [the secret of the crown of chesed] being prepared on the other side. Then both grasp Isaac, one [Abraham] from this side and one [Jacob] from this side and thus the power [of the judgment of Isaac] cannot emerge [to judge in the world]. All these three sequences [of Tekia-Shevarim-Terua of TaShRaT together] are all one sequence.

As for the other sequence [of TaShaT (Tekia-Shevarim-Tekia)] a sound [of Tekia] emerges [from the mouth of the shofar-blower ] and ascends and takes Abraham from his place and draws him down [to the actual place of chesed of Zeir Anpin] opposite the place where power of Isaac dwells. They maintain [the mentality of chesed of] Abraham there [to sweeten the judgment of gevura].

In the second sequence [the Shevarim of TaSHaT], a [Shevarim] sound reverberates, not as strong as the first [Shevarim of TaShRaT]. It is not because the sound he blew is weak [for after all it is gevura] but that sound is not [directed] at Isaac as [the Shevarim of TaShRaT] before, where there [on the left side] strength of judgment rests. But it [the Shevarim of TaSHaT is directed] for the lower courthouse that are weaker and more relaxed. They all see [the chesed of] Abraham nearby [for its mentality spread in its place from the first tekia of TaSHaT] and [all] are subdued [and sweetened] before him.

Then comes the third sequence [the last tekia of TaSHaT]. A [tekia] sound emerges [from the mouth of the shofar-blower ] and ascends. It is crowned on the head of [Zeir Anpin called] Jacob and draws him down [to the 2 lower portions of tiferet and yesod below to the true place of tiferet of Zeir Anpin] to where the judgments of the left dwell [to the place of gevura of Zeir Anpin] standing opposite [the gevurot]; Abraham [of chesed standing] on the one side and Jacob [of tiferet] on the other. There are [the gevurot] between the two of them [always standing in order: chochma-chesed-netzach on the right, bina-gevura-hod on the left, and da'at-tiferet-yesod in the middle]; then all [gevurot] are subdued [and sweetened] and shine in their place. All [these 3 sequences mentioned] are after the other [sequence of TaSHaT, whereby all mentalities descended and spread from chochma-bina-da'at to chesed-gevura-tiferet].

The last sequence [of TaRaT (Tekia-Terua-Tekia) which together bring down all the mentalities of chesed-gevura-tiferet to the netzach-hod-yesod of Zeir Anpin]. that it is necessary to lower them to their places [of netzach-hod-yesod of Zeir Anpin] and settle Isaac among them as before.[for the left side is inserted in the middle by way of a Terua between 2 Tekia's] For [the gevura always] needs to be straightened [and sweetened] in its place so that it will not emerge in full strength [to produce judgment in the world; it must always be the middle blast, Shevarim and/or Terua between two Tekia's to sweeten the judgments before and after]. All judgments are subdued then and mercy awakens [in all the worlds].

Therefore, one must focus his heart and will on these sounds [of the shofar for the heart's devotion is primary] and repent before his Master. [so that the external forces are unable to denounce the shofar-blower, by saying that he comes to subdue and break us with his shofar-blasts and he is full of sin]. Then, when Israel ready themselves and arrange these sounds willingly and properly with this shofar [of this World], the upper shofar [of netzach-hod-yesod of bina illuminates Zeir Anpin] again. When it again [illuminates], it adorns Jacob [Zeir Anpin in all his mentalities], and all [the worlds] are rectified. A different throne [of Mercy] is placed [to be ready to judge with mercy]. Joy abounds in all [the worlds] and the Holy One, blessed be He has mercy upon the world [and the righteous are immediately signed for life whereas the average person's deadline is extended until Yom Kippur to allow them to repent and reform].

Fortunate is the lot of Israel, who know [through the devotions of the shofar blasts] how to lead [with Shevarim and Terua] and draw their Master [with Tekia and change his attributes] from judgment to mercy and thereby rectify all the worlds.

Come and see, in correspondence to this [3 sequences of blowing the shofar (of which one of the devotions) are in the 3 columns of chesed gevura and tiferet]: three books are open on that day [for the completely wicked are in gevura, for the completely righteous are in chesed and for the average ones are in tiferet (Rosh Hashanah 16b)]. Just as [through the blowing of the shofar ] mercy awakens and harsh judgments are subdued and nullified and return to their place, it is below as it is above. The harsh judgments are subdued and removed from the world. These are the wholly wicked, who are harsh judgments. They are subdued, and removed from the world, by that they are written and sentenced to death immediately. [As their source and strength is nullified, they become extinct and die .] Rabbi Aba said [to Rabbi Shimon], surely this is the clear meaning of the matter. Blessed is the Merciful that I asked and attained these matters [of secrecy].

BeRahamim LeHayyim: Wow! But this is a drop in the ocean compared to the Real Thing. The 3 patriarchs assist the sweetening process of the harsh judgments, leaving the middle path of Mercy to subdue the difficult decrees. Both Abraham of lovingkindness and Jacob of compassionate mercy are needed to help the son/father Isaac "do the right thing." For we don't want his strict view: "Hey, look what they did, they should give up their lives!" to be the predominant theme of the day.

On the day of Rosh Hashanah, 3 books are opened, and rewritten or edited depending perhaps on how well we hearken the shofar calls, how we comport ourselves during the 10 days of scrutiny. There is a 3-way breakdown of time: Elul before Rosh Hashanah, Rosh Hashanah, and the 10 days from Rosh Hashanah through Yom Kippur. We are now in the first period where much good can be done to repair breeches of our relationship with G‑d, with others, and with ourselves. Next comes Rosh Hashanah, when doing teshuvah during the shofar blowing is essential. Then the 10 days of teshuvah, which are not just another 8 days to get us through not eating and drinking on YK.

Three Columns of Sacred Flow. Three Patriarchs. Three Books. Three periods.

Thesis—Antithesis—Synthesis. However we can access this model and apply to ourselves, we will be much better in the short run, and in the BIG PICTURE.

What does the above mean for your shofar-blowing hearing, and why is it being revealed to you now?

Bracketed annotations from Metok Midevash and Sulam commentaries
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